JOY TO THE WORLD

BEN F. VICK, JR.

        There is much sadness and heartache in this world. Job lamented, “Man that is born of a woman Is of few days, and full of trouble” (Job 14:1).  However, the songwriter said it best, “Joy to the world the Lord has come.” The Man of Sorrows came to bring joy to our lives. Jesus suffered and died so that we might find true joy. Many people seek joy but cannot be found in gold, silver, possessions, or personal accomplishments. True joy is found in Jesus Christ, our Savior.

The Ethiopian nobleman came forth from the waters of baptism somewhere on that road from Jerusalem to Gaza. Philip preached unto him Jesus. When the candidate saw water, he asked, “See, here is water; what doth hinder me to be baptized?” Then, “Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing” (Acts 8:36–39). “He went on his way rejoicing.” There can be no greater joy than having one’s sins washed away, having them blotted out, and having them remembered no more. Please note that when the man came out of the water, the text tells us that he rejoiced. Jesus, as his Savior, gave him great joy and will give it to anyone obedient to the Prince of Peace.

Paul wrote, “Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: In whom we have redemption through his blood, even the forgiveness of sins” (Colossians 1:13–14). In the long, long ago, Isaiah sang, “Therefore the redeemed of the Lord shall return, And come with singing unto Zion; And everlasting joy shall be upon their head: They shall obtain gladness and joy; And sorrow and mourning shall flee away” (Isaiah 51:11). Having been redeemed by the precious blood of Christ, we have reason to be joyful.

That joy should lead us to be thankful to the Lord because he is good, and his mercy endures forever. The joy of having been redeemed should lead us to tell others the good news of Jesus Christ. The Psalmist penned:  “O give thanks unto the Lord, for he is good: For his mercy endureth for ever. Let the redeemed of the Lord say so, Whom he hath redeemed from the hand of the enemy” (Psa. 107:1–2). When scattered because of persecution, the early disciples told others the greatest story ever heard: “And Saul was consenting unto his death. And at that time, there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles. And devout men carried Stephen to his burial, and made great lamentation over him. As for Saul, he made havoc of the church, entering into every house, and haling men and women committed them to prison. Therefore they that were scattered abroad went every where preaching the word” (Acts 8:1–4).

Paul wrote, “For whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!” (Rom. 10:13–15).

The word “joy” translates a Greek word (χαρά) and is defined as “the emotion of great happiness and pleasure.” It is “the experience of gladness” (BDAG). Paul wrote to the Thessalonian saints: “And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost” and “For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God” (1 Thess.1:6; 3:9). Paul received much happiness and pleasure because of the Christians there.

John wrote his first epistle to Christians in general. He gave at least two reasons for writing. In the opening lines, he wrote: “And these things write we unto you, that your joy may be full” (1 John 1:4). He also wrote, “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous” (1 John 2:1). The two reasons go together: to be full of joy, one should avoid sinning.

John also said to his converts: “The elder unto the wellbeloved Gaius, whom I love in the truth. Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth. For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth. I have no greater joy than to hear that my children walk in truth” (3 John 1–4).

Circumstances in life can sometimes cause one to be depressed, down and out, or have the blues. When the Christians are going through tough times, what can they do? They can pray. They can spend time in God’s word. They can think of Paul’s having been in prison in Rome. He was productive. He, by inspiration, wrote four letters which have been preserved for us. In one of those letters, Paul wrote, “Rejoice in the Lord alway: and again I say, Rejoice” (Phil. 4:4). There he was in prison in Rome, yet wrote to the saints at Philippi, telling them to rejoice. Rejoice in what? Rejoice in the Lord!

Why rejoice? Our Savior came into the world to save us from our sins. The burden of sin has been lifted from us by the price that Jesus paid if we are obedient to the gospel. We have the hope of eternal life.

Regardless of when Christ was born (for we do not know when nor are we authorized to celebrate his birth), we have reason to sing “Joy To the world the Lord has come.”

“I ONCE COMPLAINED”

BEN F. VICK, JR.

        When I was a little boy, a sentence typed on a small card was placed by one of the light switches in our home. It read:

                       I once complained because I had no shoes,

                       Until I met a man who had no feet.

Besides illustrating the important principle of teaching our children while they are pliable (Deut. 6:3-9), the verse itself will serve us well in all circumstances of life. It can assist us in understanding that outward circumstances should not determine inward contentment and that someone, somewhere, at some time has had difficulties worse than we are having. It can help us recognize that, though our situation may not be the best, we are blessed far more than others. It can serve as an opportunity to count our blessings. (Eph. 1:3; Jas. 1:17.)

Because the world is filled with whiners and wailers, let’s adapt this sentence to different complaints.

“I once complained because of the weather until I realized some cannot enjoy it.” There are some in this beautiful world who complain when it rains; and when the sun begins to shine they still complain. When the sun is shining, they complain because there is no rain. Some gripe when it snows, but lament also when it doesn’t snow. Have you ever stopped to realize that some cannot enjoy the weather? Some are blind and cannot see the beauty of God’s earth as it transforms from season to season. Some are deaf and cannot delight in hearing the rain as it hits the roofs of our abodes. Some are confined on beds of affliction, in nursing homes or hospitals, and are unable to enjoy even the best of days.

“I once complained about my work until I looked around and saw the unemployed.” There are many in this world who complain about their jobs. “It’s too demanding.” “It doesn’t pay enough.” “It’s unproductive.” It’s not challenging.” Those who make these complaints and others need to go down to the unemployment lines and see the recipients who are dependent upon others. Even one who has a job which pays minimum wage ought to be thankful that he is not unemployed. There are thousands of people in foreign countries who are not the beneficiaries of a generous government nor are able to find work. They must beg for food and clothing. As President Truman used to say, “You’ve never had it so good.” The inspired apostle Paul commands us to give thanks to God. (Eph. 5:20; Col. 3:17; 4:2.) The Psalmist said, “Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name.” (Psa. 100:4.)

“I once complained about the food on my table until I realized some had no food.” For the very same complaint some in Old Testament times were destroyed. (Num. 21:4-6.) Those old enough to have experienced the depression days of the 30’s know what it is like to miss a meal or not to have the kind of meal they want. My wife’s grandfather used to talk about those hard times. He never went hungry, but the food he ate was not necessarily what he wanted. He would sometimes eat berries and swamp cabbage (or palmetto roots) from the woods. G. K. Wallace writes concerning his homelife as a boy; that if any one of the children “complained about the meal, he or she was excused until the next meal.” He adds, “Our mother could not run a short order feeding place. We ate what was set before us and were thankful.” (Wallace, Autobiography and Retirement Sermons, p. 4.) Paul wrote, “And having food and raiment let us be therewith content.” (I Tim. 6:8.)

“I once complained of the worship services until I realized some are unable to enjoy the benefits as they did in earlier days.” Isn’t this a strange complaint coming from one who claims to be a child of God? Those who are privileged to worship with the saints should count it a joy. There are many who do not enjoy this benefit because they are on beds of affliction. Some whose voices are weak are incapable of making “a joyful noise unto the Lord” (Psa. 100:1) as in times past. Others, due to loss of hearing, are no longer able to hear “the old, old story.” Some have lost their sight and are incapable of reading along in their Bibles as the scriptures are being read, nor are they able to read the words of songs being sung. Hear the words of the sweet singer of Israel: “For a day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness.” (Psa. 84:10.) “Oh that men would praise the Lord for his goodness and for his wonderful works to the children of men!” (Psa. 107:8.) “I was glad when they said unto me, Let us go into the house of the Lord.” (Psa. 122:1.) Oh, what a blessed privilege to gather with the saints to “worship the Lord in the beauty of holiness.” Poor, depraved souls who complain of such a blessing!

In God’s word we are commanded not to murmur. “Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.” (I Cor. 10:10.) “Do all things  without murmurings and disputings.” (Phil. 2:14.) We can avoid disobedience to this command by seeing that there are others in worse condition and circumstances than we. If you can’t think of anyone, read the book of Job. The words of Paul should encourage us. “Not that I speak in respect of want: for I have learned in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound: every where in all things I am instructed both to be full and to be hungry, both to abound and to suffer need.” (Phil. 4:11-12.)

Let us put off complaining and learn contentment.  “Let your conduct be without covetousness; be content with such things as you have. For He Himself has said, ‘I will never leave you nor forsake you.’ So we may boldly say: ‘The Lord is my helper; I will not fear. What can man do to me?’” (Heb. 13:5-6.)

“HOLD FAST THE PROFESSION OF OUR FAITH”

 W. L. Totty

       “Let us hold fast the profession of our faith without wavering;...And let us consider one another to provoke unto love and to good works: Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.” (Heb. 10:23-25.) If our faith is not constant and unwavering, it is not acceptable to God.

The above scripture, no doubt, refers to the meeting together of the saints on the first day of the week to worship God: to break bread, to hear the word of the Lord, to sing his praises, to invoke his blessings, to express our thanksgiving, and to return a portion of our prosperity to the Lord’s work.

Milligan, in his commentary on Hebrews, says, “The Apostle refers here, not to apostasy from the Church, as some allege, but simply to the neglect of public and social worship.” (P. 283.) However, forsaking the assembling and neglecting to be constant in our worship can lead to apostasy, because the apostle continued, “For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins...Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him.” (Vs. 26, 38.)

We know that the early church met together upon the first day of the week to break bread as a memorial to the death, burial and resurrection of Christ, for we read in Acts 20:7, “And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.” No doubt, it is the same sort of meeting which the Hebrews writer told us not to forsake. We are not living in accord with the Scriptures if we meet only occasionally; for in doing so, we are forsaking the assembly often.

Excuses were readily made in the days of Christ for not receiving his teaching. In one of his parables Christ taught a lesson on the evils of making excuses: “A certain man made a great supper, and bade many: And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready. And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused. And another said, I have married a wife, and therefore I cannot come.” (Luke 14:16-20.)

Of course, Christ’s parable did not directly refer to our assembling to worship in the church, for the church had not been established at that time; but he taught a lesson about making excuses for not doing God’s will; and that parable extends to us today who are in the kingdom when we are prone to excuse ourselves from keeping his command to assemble upon the first day of the week.

Such excuses as Christ gave in his parable are sometimes heard today from members of God’s church. Maybe a man, who is a member of the kingdom of God, does not regularly attend the worship and uses his wife as an excuse; or a woman sometimes uses her husband as an excuse. But Jesus said, “If any man hate not (that is, hate not by comparison—WLT) his father, and mother, and wife, and children, and brethren, and sisters, yea and his own life also, he cannot be my disciple.” (Luke 14:26.) Matthew expresses it this way, “He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.” (Matt. 10:37.) Therefore, we are not justified in making excuses.

That which one’s wife or son or daughter does, or fails to do, will not be charged to one’s account if that one has faithfully kept all God’s commandments. We will be judged individually when Christ comes, not as a family unit. Only by that which I have done will I be judged. Therefore, we cannot use our families as excuses for not worshiping the Lord acceptably. We must be baptized into Christ individually. One cannot do that for another. We have to live the Christian life individually. In all of our worship and work in the kingdom of God, we must put God first no matter what might be the desire of our wife or husband, father or mother, son or daughter, brother or sister, or we cannot be a disciple of Christ.

The writer of Hebrews said it was the manner of some to forsake the assembling then, just as it is in our day also. Many people have no justifiable reason to forsake the assembling and to forsake the remembering the Lord’s death till he comes again by eating the Lord’s supper every first day of the week. Also, many who do assemble, fail to have the suffering and resurrection of Christ in mind when eating the Lord’s supper. In doing so we eat and drink damnation to ourselves. (I Cor. 11:29.) The Corinthians were eating together, but they were abusing the worship of God by using that occasion to satisfy their hunger, as we are told in I Cor. 11:20. Thus, when we come together to worship God, we must revere him, humbly bowing ourselves in obedience to his will and not walking after the desires of the flesh.

Parents will be held responsible for taking their children regularly to worship the Lord; and by example they will instill in their minds that worship is to take precedence over affairs of the world. In matters of less importance, we do not leave decisions to our children’s choice; for instance, whether or not they should attend school, etc.; therefore why should we think it is best to leave their spiritual training to their choice.

We must “hold fast to the profession of our faith” and be constantly trying to “provoke unto love and to good works.”

WHAT THE BIBLE TEACHES ABOUT DANCING

John Chowning

       There are two very different types of dancing found in the Scriptures. One kind could best be called Celebratory. Miriam, the prophetess and sister of Moses and Aaron, did such when she “took a timbrel in her hand; and all the women went out after her with timbrels and with dances” (Exodus 15:20) after God had destroyed Pharaoh and his army in the Red Sea (Exodus 15:19-22). In this case, the women—like King David later (2 Samuel 6:14-16)—whirled and leaped in celebration. This type of movement can still be found today after an athletic team has secured an important, hard fought victory.

The second kind could best be called Provocative. This was what the daughter of Herodias did as she intentionally moved her body in sensuous ways so that Herod was enticed and “pleased” with what he saw (Mark 6:22). It is this type of dancing which was a common and popular component of prostitution and idolatry. After eating and drinking, the children of Israel rose up to “play” before the golden calf at Mount Sinai (I Corinthians 10:7); their “play” included dancing (Exodus 32:19). Sadly this type of dancing saturates our society today.

What probably comes as a surprise to many Bible students today is the fact that men and women did not dance together in ancient cultures. According to researchers: “There is no real evidence that they ever did. Social amusement was hardly a major purpose of dancing, and the modern method of dancing by couples is unknown” (Zondervan Pictorial Encyclopedia of the Bible, vol. 2, p. 12). “Of the social dancing of couples in the modern fashion there is no trace” (International Standard Bible Encyclopedia, vol. 2, p. 1170).

Since God in His word recognizes two distinctly different types of dancing, God’s people must also. There is, therefore, nothing sinful about joyously celebrating with one’s teammates and family an important accomplishment. It was—and rightfully so—a time of rejoicing and family celebration when the prodigal son returned home (Luke 15:25). 

However, there is everything wrong with provocative dancing. Regardless of whether it is done individually (like the daughter of Herodias) or as a couple, provocative dancing is sinful because:

· It is lasciviousness (i.e. “filthy words, indecent bodily movements, unchaste handling of males and females” and “conduct which excites lust”), one of the works of the flesh. Be forewarned: They which involve themselves in any of the works of the flesh shall not inherit the kingdom of God (Galatians 5:19-21).

· It entices youthful lusts, and thus violates the command of 2 Timothy 2:22 to “flee youthful lusts”.

· It tantalizes fleshly lusts, and thus violates the command of I Peter 2:11 to “abstain from fleshly lusts which war against the soul.”

· It provokes ungodliness and worldly lusts and thus violates Titus 2:12’s expectation of denying ungodliness and worldly lusts and living soberly, righteously, and godly in this present world.

· It does not glorify God. Only those things authorized by God are to be done (Colossians 3:17), so that in whatever we do, all is done to the glory of God (I Corinthians 10:31).

· It violates the command to “have no fellowship with the unfruitful works of darkness, but rather reprove them” (Ephesians 5:11).

· It transgresses the divine principle of giving no place to the devil (Ephesians 4:27).

· It defiles one’s religion, because to practice pure and undefiled religion before God one must keep himself unspotted from the world (James 1:27).

· It is an unholy use of one’s body, which is a temple of the Holy Spirit for a Christian (I Corinthians 6:19-20).

Though provocative dancing is rarely viewed as sinful in our culture today, such does not change the holy mind of God about it. Christians are to be people of virtue (2 Peter 1:5) who have the moral courage to not follow a multitude in doing evil (Exodus 23:2) and not be conformed to this world (Romans 12:2). Wanting to be friends with the world and its sinful ways is enmity with God (James 4:4). 

—Christian Messenger, Vol. XLIV, No. 43.

“WHAT DOES THE BIBLE TEACH REGARDING GUARDIAN ANGELS?”

 Most scholars believe that the doctrine is plainly and indisputably taught therein. Jesus said, “See that ye despise not one of these little ones: for I say unto you, that in heaven their angels do always behold the face of my Father who is in heaven.” (Matt. 18:10.) The writer of Hebrews informs us that angels are “ministering spirits, sent forth to do service for the sake of them that shall inherit salvation,” (Heb. 1:13), and David declared that “the angel of Jehovah encampeth round about them that fear him, and delivereth them.” (Psalm 34:7.) Acts 12:15 and 27:23, are also often cited in support of the view that each disciple has an angel assigned to him for guidance, protection and encouragement. Practically all denominational writers defend the doctrine of “Guardian angels;” and various brethren among us (though by no means all), endorse the view. B. W. Johnson says that “the doctrine of guardian angels is emphatically taught in the scriptures,” and J. W. McGarvey wrote that the phrase, “their angels,” in Matt. 18:10, refers to “the angels especially charged with ministering to them individually.” A current writer has asserted that “the New Testament teaching of angels, and particularly the providential care which they exercise over individuals, is too plain to be disputed by informed Bible students.”

In spite of these strong affirmations by great and good men, I can only state that, in my view, the premises do not fully support the conclusions they have drawn and that the doctrine is beset by much difficulty. (1) Neither in the foregoing passages, nor elsewhere in the scriptures, is it said that each person has a guardian angel. (2) Neither here, nor elsewhere is it affirmed that there is actually present with each disciple an angel; “their angels,” are said to be “in heaven,” where they “always behold the face of” the Father. Inasmuch as angels serve in the administration of God’s plan to save (Heb. 1:13), “their angels” belong to all who inherit salvation.

Angels were indeed actually engaged in influencing people in ancient times, but it must be remembered that these were miraculous actions performed in lieu of the inspired written record which we today have. An angel appeared to Philip in Samaria, and to Cornelius in Caesarea, but these were instances of a type not today possible. (Acts 8:4, 26; 10:3.) Undoubtedly, in the operation of God’s marvelous plan to save, angels are participants, but this is far, very far, from saying that they direct, control, and overshadow their earthly wards as the doctrine demands. When Peter was miraculously released from prison, and appeared at the gate of the house where the saints were assembled, the report of Rhoda of the apostle’s presence there, was assumed by them to be “his angel.” (Acts 12:15.) But, all this can possibly mean is that they concluded Peter had been killed by Herod and that it was his spirit  which had come. There is nothing here to support the doctrine of Guardian angels; indeed, the implication is quite the reverse, inasmuch as the conclusion which the disciples drew was that Peter had been killed.

The doctrine, in my view, involves difficulties which cannot be resolved either in scripture or by experience. (1) It cannot be reconciled with the clear, explicit teaching of the scriptures regarding the free agency of man. Those who subscribe to the doctrine believe that the angel exercises watchful care and divine protection. Protection from what? Illness, injury, violent death? Many of the Lord’s finest people today languish on beds of affliction, their every wakeful hour in agony. Where is the “guardian angel” during these interminable days of pain and lonely sleepless nights? Not infrequently, Christian people, perhaps at the moment on a trip motivated by the desire to be engaged in service to God, die violently in automobile accidents. How can the theory be harmonized with these recurring and all too common tragedies involving the best of Christians? A theory in conflict with known and demonstrable facts cannot be true.

(2) Matt. 18:10, positions the presence of “their angels,” before the face of the Father in heaven—not here on earth. Many scholars believe, and I think correctly, that this is a figurative statement alluding to the Oriental view that those who are deserving of high honors and great favors are most often permitted in the king’s presence. The plural form (their angels) is suggestive of all angels who serve for all the saints in God’s great plan—not, that each has a separate angel. Taught metaphorically then is the fact that faithful saints, even the most obscure of them on earth, are honored and highly regarded before the throne of God.

(3) The doctrine of the “guardian angels,” as popularly believed, involves many of the same errors as the current theory of direct, independent operation of the Holy Spirit, apart from the Word—the New Testament. It necessitates the conclusion that there is immediate, personal direction by the angel on his ward. How is this accomplished? By means of the implantation of thoughts in the heart? How can the recipient of such alleged suggestions determine whether they originate with the angel or are prompted by other influences? By the Bible? If so, why may not the Bible be appealed to always and everywhere for such direction, since it is the monitor by which the “leading” of the angel is determined? What possible suggestion could the angel make contributory to the well-being of the disciple which is not already set out in the scriptures? Is the angel’s direction irresistible or dependent on the will of the disciple? If the former, is the disciple responsible for his failure to follow the angel’s leading? There are many formidable difficulties associated with the doctrine of “guardian angels.” We ought to be very cautious about accepting a view which conflicts with both reason and revelation.

—Guy N. Woods, Questions and Answers- Open Forum, 1976, pp. 263-265.

Editors Note: I concur wholeheartedly with the sentiments expressed by brother Woods.